NOr to trouble you with any tedious Preface : The summe and scope of the Text. this Scripture being giuen by inspiration ( as all diuine Scripture is , ) and written for our learning , doth comprehend in it a Iudiciall act of Diuine prouidence , in bringing to iudgement that same mischieuous fact committed by ten of Iacobs sonnes , against Ioseph their innocent , and harmelesse brother .

The division . In which act ( as it ordinarily falles out in Iudiciall cases , ) two circumstances offer themselues to our consideration .

1. The accusers at this Barre .

2. The accusation it selfe .

The first is laide downe in the beginning of the verse . And they said one to another . The second in the clause of the verse , we are verily guiltie concerning our brother , in that we saw the anguish of his soule , when he besought vs , and we would not heare , therefore is this distresse come vpon vs .

The first part subdivided and interpreted . Touching the first ( which wee must first handle ) we may note two particulars . First the occasion that mooued the accusers to come in : Secondly , the persons , who these accusers were .

The occasion is gathered out of the precedent verses , and coupled to the text by this particle , so that in this one word AND , the occasion is intimated , which stands thus .

A great dearth in Iacobs dayes , raigneth in all the lands about Egypt : And ( as it is the lot of Gods dearest seruants , to be common sharers with other in common calamities ) that good old father with his whole family was pinched with it , as well as other places . At which pinch , hearing of a great Corne-master in Egypt ( little thinking it had beene his sonne Ioseph , for whom he had laide aside his mourning weede so long agoe ) he calles his ten sonnes vnto him , commands them to hasten into Egypt , to this man : to buy and bring home some foode for his houshold . At his command , thither they speede themselues ; whither , no sooner were they come , but this Gouernour ( their brother Ioseph , whom they had once mis-used , though neuer dreaming it should be hee ) seemes ( in an holy policie to vse them harshly , a a Verse 9. chargeth them to be Spies , would not accept of the b b Vers. 10 , 11 , 12 , 13 , 14. Apologie they made for themselues , putteth them into Ward three dayes , c c Vers. 17. would not suffer them to goe home with corne ( for which they came ; but on condition , that one of them should remaine his prisoner , vntill the rest went home and fetcht their brother Beniamin , ( whom they had spoke off ) to bring him to him d d Vers. 15.19.20 . .

These brethren meeting with this harsh and vnexpected entertainment , begin to be somewhat troubled in their mindes , and each one by his countenance ( as it is likely ) coniecturing , and guessing at the disturbed motions in anothers minde , by reason of these straights , fall to that parley amongst themselues , which is recorded in the present text . The sense of the word And. Now then if any shall aske , wherefore this word [ And ] serues in the beginning of the text , when as there is no sentence before , to be fitly ioyned to this speech . I answer , though it doth not ioyne words and sentences , or sentence and sentence together : yet it coupleth minde and mouth , fore-going thoughts , and follow words , implying that such thoughts as arose in their minds about Iosephs vsage of them , gaue the occasion , and produced those words of accusation which the text hath in it . So is the occasion : The parties who brought in the accusation ( in these words , They said one to another , ) you vnderstand already , to be the tenne sonnes of Iacob , Iudah , Simeon , Leui , Dan and the rest , each ones proper conscience by this occasion , bringing in a seuerall inditement against himselfe , for the wrong formerly offered vnto Ioseph .

Hence then we haue two lessons to take forth .

1. That afflictions are of notable vse to awake the conscience , and make a man confesse his faults .

2. That an euill conscience is an accusing conscience .

Doct. 1 For the first , it is as plaine in the text , as you would wish .

Distresse doth occasion many times touch of Conscience , and confession of sinnes . These brethren of Ioseph , hauing dealt most vnnaturally with him their brother , lay a sleepe in that sinne of theirs , so long as the day of prosperitie lasted , without any compunction of conscience for it , without making any confession of it : But now when they see themselues in great distresse , pinched with penury at home , vsed hardly abroad , where they hoped for the supply of their wants , thrust into prison , charged falsely to bee spies , could not ( in their own thinking ) be beleeued , when they defend themselues ; now I say that they perceiue themselues in these straits , they begin to buckle , the conscience is pricked , and the fault is confessed mutually amongst themselues ; which before ( as it is like ) they were more ready to laugh at , then grieue for . Put a malefactor deseruedly vpon the racke , A simile . and you shall get that from him in confession , which otherwise he purposed neuer to haue reuealed . So let but afflictions racke the body many times , sinne will racke the soule , and the tongue will confesse the guiltinesse of the heart . Examples , both of Elect , and Reprobate , may be produced for the proofe of this .

First , concerning the Elect , how afflictions haue thus wrought with them , the example of Ionah doth declare . So long as he was let alone , he disobeyed the voyce of God , fled from the face of God , and slept spiritually in the bottome of his sinne , as corporally in the bottome of the shippe , but when the Lord shook the shippe wherein he was , with the violence of the winde ; threatned present destruction to him , and all those that were with him in the shippe ; then he could cry out , and confesse , for my sake , for my sinne , this great tempest is vpon you a a Ion. 1.12 . . Memorable and not vnknowne , is the story of Manasseh : b b 2. Chron. 33. from the 1. verse to the 14. Who in the time of his prosperity , raigning in his pompe , rebelled against the God of heauen , reared vp the Altars of Baal , made groues to worship the whole Host of heauen , sacrificed his children to Moloch , obserued times , vsed inchantments , followed witch-craft , dealt with familiar spirits , wrought much euill himselfe in the sight of the Lord , made his subiects to erre , and to doe worse then the heathen ; And so long as his peace lasted , wee doe not reade that euer he confessed one of his abhominations to God , or to man , in token of any remorse for the same . But when the Lord brought the Captaines of the Host of the King of Assyria vpon him , who tooke him among the thornes , bound him with fetters , carried him into Babylon , and when he was thus in affliction , then he could beseech the Lord , humble himselfe before the God of his fathers , and pray vnto him ; and so by consequent make confession of his sinnes before him . Dauids mouth shall also teach this truth . c c Psal. 32. Psal. 32. Day and night ( saith hee in the 4. verse ) thy hand was heauy vpon mee ; and marke what followeth in the 5. verse . I acknowledged my sinne vnto thee , mine iniquitie did I not hide . Yea , affliction will mooue the mindes , and extort confession from the mouthes of Reprobates also . The the thunder and haile , and iudgement of locusts vpon Egypt , can make Pharaoh himselfe to confesse , and say , I haue sinned this time , the Lord is righteous ; I and my people are wicked d d Exod. 9.27 . . I haue sinned against the Lord your God , and against you e e Cha. 10.16 . . The very newes and tydings of affliction to come , vpon Ahab , his wife , and posterity , can make Ahab , ( though he were one , that sold himselfe to work wickednesse in the sight of the Lord ) yet euen to rend his cloathes , put sacke-cloath vpon his flesh , fast and goe softly , f f 1. King . 21 from the 21. vers. to the 28. and confesse his iniquitie : Insomuch , that we may truly say of a great many , that their dayes of affliction are their g g Beat. Rhen. an . in Tert. l. de patien . p. 2. Natales agnitiones . birth-dayes of confession .

Reason 1 And good reason for it ; for why afflictions in themselues are fruits of sinne : had not sinne entred into the world , neither could diseases , disgraces , pouerties , captiuity , crosses , and losses , haue befallen mortall man , but sinne ouer-spreading all , and so afflictions , as fruits of sinne , being incident vnto all ; when men are vnder affliction , they will acknowledge their transgressions , as the cause of the same .

Reason 2 Secondly , afflictions , as one calles them , are a practicall law h h Paraeus in Gen. Col. 2029. Afflictiones sunt lex practica . . Now without the law , Sinne is dead , not perceiued , as the Apostle speaketh , i i Rom. 7.9 . But when the law commeth , is when a sense of Gods wrath is stirred vp in vs , not onely by the preaching of the law , but also by afflictions , then sinne reuiueth , as the same Apostle sheweth , is felt and called to minde , which being recorded , is also confessed . For though the confession of sin doth not alwayes follow the remembrance of it , yet the remembrance of it , doth alwaies goe before the acknowledgement of it .

Vse 1 What occasion to complaine , doth this point offer vs , Reproofe of those that are senselesse of sinne in the time of affliction . of the senselesnesse and stupidity of those who lye vnder the burthen of afflictions , hauing the hand of God vpon them most grieuously , some in their bodies , some in their name , some in their estate , sometimes positiuely exercised with the presence of iudgements , sometimes priuatiuely visited with the depriuation of outward benefits , and yet all will not auaile to worke vpon their consciences , and to make them confesse their sinnes , acknowledge their abhominations before the Maiestie of heauen ; Nay , they will rather iustifie themselues , as if they were wronged by God , and had not deserued such seuerity of punishment . How , or how doth affliction loose its force in them ? how vnusefull is the day of aduersitie , to such senselesse ones ? it is a signe that that man is of a desperate disposition , and in a desperate condition , whom troubles and crosses , which are many for the number , weightie in measure , not light in qualitie , not small in quantitie , can worke no contrition ; can , wring no confession from . This is that which made the Lord , so pathetically in the mouth of one of his Prophets , expostulate with the hard-hearted and rebellious Israelites . Why should yee be stricken any more ? yet the more I smite you , the more you sinne against mee : as farre as I can see ; as benefits cannot draw you to contrition , no more can my rod bring you to confession . In another Prophet , thus he speakes . In vaine haue I smitten your children , they receiued no correstion l l Ierm. 2.30 . . What an heauy case is this , that this , euen this , brings God into such controuersie with his owne people , whom by externall priuiledges , hee had visibly married vnto himselfe ? What ? not in aduersitie seeke the Lord m m Hos. 5.15 . ? what ? in distresse ( with Ahaz ) yet more and more n n 2. Chron. 28.22 . trespasse and trespasse against him ? well might one say oh vnhappy persons , whom stripes mollifie not o o Sult . in Is . c. 1. p. 33. In felices autem qui nec virberibus molescunt . . Well may I say ; Not happy they whom troubles mooue not to lay open their sinnes , in the sight of the Almightie . * * Vse 2. Exhortation to bee toucht , for to make confession of sinne in time of affliction . Farre oh farre be it from Vs ( Beloued ) to be so stupid . Personall afflictions vpon some of vs : Generall vpon most of vs : The streame of our coyne we complaine runnes low , our corne growes deare , markets bad , the earth denies her foizon vnto vs , & more eminent plagues then these ( by all probabilities ) are imminent ouer vs , and like to vexe vs , and shall none of these , not all of these worke vpon vs , and preuaile with vs , to confesse to God what is the cause of these tragicall prologues , these beginning of sorrowes ? prouoke we our selues to this duty ? learne wee as the Prophet aduiseth vs , to take words vnto our selues p p Hos. 14.2 . , and say , Lord wee haue sinned against thee , and fallen from thee by our iniquitie . Oh let not Pharaoh rise vp in iudgement against vs : Propound we the patterne of these brethren my text speakes off , vnto our selues . As distresse mooued them , so let distresse mooue vs to acknowledge , how dishonourably we haue dealt with the Lord , how iniuriously with our brethren , how strangely wee haue neglected the day and meanes of saluation , how strongly we haue affected the way and meanes of damnation . When we taste of the bitternesse and sharpenesse of the fruite , looke we to the bitter tree whereon it growes with watry eyes , and sorrowfull spirits ; Mourne not so much for the crosse , as the cause of it : talke not so much of the trouble , as the ground of it , which are thy sinnes and thy transgressions . If afflictions worke not vpon thy conscience to make thee contrite , in soule , and willing to confesse thy sinnes to God ? what will : whatsoeuer therefore the distresse be , either for the quality , degree or time of it that thou lyest vnder , make but this wholesome vse of it to thy soule , at length to mourne for thy sinnes at last , to acknowledge thy abhominations without any more adoe , let a word preuaile with thee , and the Lord blesse it that it may . As mans necessity is Gods oportunity to shew mercy : So thy aduersitie , is thy opportunitie , to confesse thine iniquity and deplore thy misery , which if thou doest neglect , what knowest thou whither euer thou shalt haue the like call , the like occasion againe . Wherefore I trow it is best humbling a mans selfe , when he is best fitted for it , and neuer fitter is hee , then in time of aduersitie .

Vse 3 Thirdly , hence we see one reason , why the Lord afflicts his owne children , it workes contrition in them , it workes confession from them , two things wherewith the Lord is greatly delighted . Wherefore when yee see Christians bare and needy , and to want those things which others haue in great abundance otherwise visited , cease to marueile at it , the Lord loues to haue their consciences kept waking , and their tongue kept walking against their owne sinnes before him ; and he knowes prosperitie to be a great entrance to either of these , and very dangerous to lull conscience , and tye vp the tongue , and therefore hee giues them a Michaiahs portion , feedes them with q q 1. King . 22.27 . bread of affliction , and water of aduersitie : and blessed be God that by any dealing of his ( how tedious soeuer to the flesh ) they may be kept with remorsefull hearts , and ready tongues to acknowledge their daily infirmities before his Maiestie .

Vse 4 Fourthly , doe afflictions worke vpon the conscience , and produce confession , euen sometimes in the wicked themselues , then we may see that the Lord will haue glory from the wicked , he can make an Ahab , a Pharaoh , &c. to giue vnto him the praise of his owne iustice , and to confesse that he is righteous and they wicked , and that there is no iniustice in him , deale he neuer so rigorously with them .

Vse 5 Lastly , this point ought to be of vse to arme vs , against murmuring in the time of affliction , and to teach vs with all patience to vndergoe those troubles , which the Lord in his wisedome doth lay vpon vs . Shall wee grudge at that which may bring such gaine vnto the soule ? which ( by Gods blessing ) may be of vse to awake our drowsie consciences , and stirre our lame tongues to that confession which r r Beat Rhenan . in Tertull 469. Magistram virtutis ducem salutaris itineris . one calles the mistresse of vertue , a guide in the way to felicity , without which ( as Salomon sheweth ) a man cannot finde mercie at the hands of God ? God forbid we should be impatient for this , fall out with Gods prouidence for this s s In quo igitur sapiens & bonus vir à malis , & in sipientibus differt , visi quod habet invictam Patientiam qua stulti carent . Lactan. De vero cultu . lib. 6. ca. 18. . Wherein I pray , doth a wise and good man differ from wicked men and fooles , but onely in this , that hee hath that patience which a foole wants . We finde ( in Scripture ) that the Patriarchs , Prophets , and all the iust ones , which were types and figures of Christ , did keepe nothing more to the praise of their vertues , then this , they had learned patience t t Cypr. de bono patien . fol. 105. Inuenimus denique & patri archas , &c. . As , therefore ( beloued ) we pray , thy will be done , so let vs resolue , we will patiently submit vnto it , knowing that if we possesse our soules in patience , much good will redound vnto vs .

Doct. 2 An euill conscience is an accuser . I leaue the first point , and come vnto the second . That an euill conscience hath an accusing office . This truth hath its ground thus . These ten sonnes of Iacob had an euill conscience , guiltie of wrong done to their brother Ioseph , and now ( vpon occasion of some distresse ) it accuseth them , it articleth against them . What meaneth the trembling of Adam at Gods voice in the garden after hee had eaten the forbidden fruite u u Gen. 3.10 ? What meant the quaking of Foelix at Paules Sermon of Temperance and iustice , and the iudgement to come * * Act. 24.16 . , after he had beene incontinent with Orusilla , and plaide the tyrant ouer his subiects x x Gualt . in Act. Hom. 105. p. 265. 266. ? What meaneth the perplexitie of Herod Ascalonites , y y So Euseb. calles him . Eccles. Hist. lib. 1. cap. 7. after he heard of the birth of Christ , who ( as he thought ) was like to put him beside his throne ? what meanes the feare which Herod the foxe had , that Iohn the Baptist was risen from the dead , after he had vniustly taken his head away from him z z Mark . 6.16 . ? what meane ( I say ) all these , and the like examples if it were not the property , of an ill conscience to accuse a man of the sinnes that he committeth . Hence it is that Eliphaz saith to Iob. The wicked man feareth all his daies , the sound of trembling is alwaies in his eares a a Iob. 15.20 . . And doth not the Apostle speake of an accusing property which the conscience hath , in the second chapter of the Romanes at the 15. verse ?

Reason . And the ground of this doctrine I take to be laide downe in the beginning of that verse , where it is said that euen the Gentiles haue the worke of the Law written in their hearts .

Now of the Law , there is a two-fold worke ) ( as b b In Epist. ad Rom. p. 227. 228. Legis duplex est opus , Impletiones , Notitiae . Brentius obserueth , ) The worke of fulfilling it , the worke of knowledge , the latter of which two the Apostle meaneth in that place . Now this worke of knowledge , is to distinguish betwixt good and bad , things honest and dishonest , which worke euen the wickedest haue by nature ingrauen in their hearts : for in some measure they know what is honest and to be done , what is dishonest and not to be done , when they then shall leaue that which they know they must doe , and perpetrate that which they know they must not doe , must not their conscience needes accuse them , and condemne them ?

Obiect . Peraduenture against this truth some will obiect the experience of our times , that we see for the most part , the lewdest and vngodliest persons haue the least heart-smart , the most quiet . Therefore , an euill conscience is not in all , an accusing conscience . Vnto which I answer : Answ. 1 first , with Bernards distinction c c Cited by Hemingius Syntag. 161 162. Mala & tranquilla , mala & turbata . that there is a two fold euill conscience Quiet , and Vnquiet .

An euill conscience and vnquiet , is without all question of an accusing nature : none denies it . As for an euill conscience and quiet , that is , when a man is swallowed vp in the depth of sinne , that hee doth not so much , as entertaine one thing about repentance , but blind-folded is lead from one wickednesse to another : and them that haue such a conscience , the Apostle calles * * 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 . past feeling , d d Eph. 4.19 . yet such as haue lost all iudgement , or compunction of heart , giuen ouer to a reprobate sence . Now this kinde of euill conscience , though it doth not alwaies execute the acts of excusing , yet still it hath the habite , the quality of accusing : and when it comes to be awakened , it will not onely accuse , but also torment most grieuously , most intollerably . And as for those that haue such a conscience , they cannot be said to be quiet , or at peace properly ( as you take peace for the tranquility of the minde ) but rather to be secure , seared , obdurate and hardened : then which nothing can be worse , nothing more miserable . So then when we see the wickedest liuers , to haue ( as the word deemeth , the merriest liues ; it is not from peace of conscience , but from a seared conscience , it is not because their conscience hath no accusing power , but because it doth not alwaies execute its accusing office , for it neuer wants matter to accuse . * For besides , Answ. though wee see such to liue quietly , and ( to our thinking ) to be at peace , yet secretly they may haue a sting within them , which doth vexe , and molest them most grieuously , insomuch that Salomons saying may be verified of them : in the middest of laughter , the heart is heauy .

Before I come to the vse : I must answer a question . Quest. And this it is , Whither an accusing conscience be alwaies an euill conscience ? Answ. To which I must giue satisfaction by distinguishing of the accusing power of the conscience : And that is to be considered in a two-fold respect : first , in regard of the ground of accusing : secondly , in regard of the consequents of it .

First , for the ground : the conscience doth accuse either vpon a good ground or a false : vpon a good ground it accuseth , when being informed truly , either by the light of nature , or the light of grace , of things to be done or left vndone , it telleth a man of his fault , in the neglect of the one , in the practise of the other , as for example : Dauid knew by the light of nature , that he should doe to others , as he would they should doe to him ; and that as he would not haue any man wrong him , either in his wife or life ; so no more should hee wrong his brother in the same kinde : he knew also by the Law of God , that neither murther nor adultery were to be committed , heere is the ground : Now vpon this ground his heart smites him , when Nathan comes to him , his conscience telles him , that he , euen he had sinned in wronging his brother , both in his life , and his wife : in committing murther against the one , adultery with the other . Thus did Iosephs brethrens conscience accuse them heere , for doubtlesse they had learned , that cruelty was not to be exercised against a naturall brother , the word and nature had taught them this : and therefore after they had wronged him , their conscience accuse them .

Secondly , vpon a bad ground , the consciencc accuseth , when an erroneous principle is laid ; as for a Masse-priest to bee accused and troubled in his minde , for neglecting his Masse and Popish deuotions , or a Lay-papist for perusing the Scriptures , when as it is not against the word of God , either to neglect the one , or peruse the other .

Secondly , for the consequents that doe follow the accusing of the conscience , they are these . First , sorrow for the offence accused of , whither it be omissiue or commissiue , or for the punishment which the conscience telles the delinquent he is lyable vnto . Secondly , feare either to commit the like offence againe , or to vndergoe the punishment due for that transgression . Thirdly , securitie arising either from the right appeasement of the conscience , or from the peruerse stopping of the checkes of conscience . Now for the direct answering of the question out of these premises , this is that which I haue to say , that alwaies an accusing conscience is not an euill conscience . And this I can make good out of the premised distinctions . That conscience that accuseth vpon a good ground , and telles the offender , hee hath directly transgressed the Law of God , and withall produceth the best of these consequent effects before spoken off . That conscience which stirreth vp feare to fall into the like sinne againe , that worketh godly sorrow for the sinne committed , that breedeth security in assurance of reconciliation : that conscience , though it accuseth , yet cannot properly be termed euill , but rather tender , and full of remorse : on the contrary , if the conscience bee terrified vpon Popish grounds , if after the accusing office of the conscience ; yea , vpon a good ground also the partie sorrowes more for the punishment deserued , then the sinne committed ; if hee feareth rather the falling of the punishment vpon his head , then dashing himselfe againe vpon the rocke of the same or the like sinne : And lastly , if he groweth secure by stopping the mouth , and neglecting the checkes of conscience , these are true signes that the conscience is euill which accuseth , but if otherwise the conscience may possibly accuse and yet not be euill nor vncleane . This I thought good to answer it comming necessarily in our way . I will deteine you no longer from the vses which which are : For reproofe , comfort , terrour , and duty . The three former concerne some , with some difference definitely , the latter respects all without difference indefinitely .

Vse 1 First ( I say ) heere is a ground of reproofe vnto those , who haue alwaies matter , and nothing else but matter of accusation against themselues , within themselues ; and yet they will stand vpon it , that they haue good consciences ; one hath matter of accusation within him for his ryot , another for lust , another for vsury , for bribery , for oppression , for other wrongs done to his neighbour , another for bearing malice , another for lying , false witnesse bearing , priuie slandering , horrible cruelty , shop-theeuery , whose consciences can tell them , that thus and thus , they deceiued such and such , so and so they haue deceiued others , at such a time they committed such a villany : in such a place , such impiety : heere they wrought filthinesse , there vnrighteousnesse , &c. neither were they so much as euer mooued for this sinne , they neuer relented for it , neuer repented of it , and yet ( I say ) they are of opinion ( and will not be beaten from it ) that they haue good and very good consciences ; when as alas : how can it be , this being true that an euill conscience , is an accusing conscience , and so on the other side , an accusing conscience , for the most part an euill conscience . What doest thou man talke of a good conscience , when it is alwaies like the troubled waters casting vp dirt and filthinesse in thine owne face ; when as it is continually ringing a peale of thine abhominations in thy eares ? thou a good conscience ; when thou swearest , lyest , cheatest , playest the vnmercifull , incontinent , intemperate beast , slanderest thy neighbour ; sittest and speakest against thine owne mothers sonne , breakest Gods Sabbaths , despisest Gods ordinances : It goes against thy conscience ( as thou rudely professest ) to regard a Preacher , or respect a professor , or walke according to an holy profession ; thou a good conscience I say ? No no ; If indeede , ( thy conscience smiting thee vpon good ground ) thou wert but drawne to heartie sorrow for thy offences , to an holy feare not to commit them againe , it were something ; then thou mightest be beleeued , when thou boastest of thy selfe as free from an euill conscience ? but otherwise , thou art to be reprooued for vaine-glorious bragging . Obiect . But I thanke God I am at quiet in my conscience ? Answ. Art thou so , and yet liuest in thy sinnes ? so much the more fearefull is thy condition ; no iudgement to a reprobate sense ; Oh to be past feeling , this is most pittifull . Sayest thou , thou art at quiet ? nay thou deceiuest thy selfe , thy conscience is seared ; neither is thy quiet from hence , because thy conscience hath no crime , to lay to thy charge , but because thou wilt not heare thy conscience speake when it doth accuse thee . It may be , because thou wouldest make men beleeue thou art not guiltie of those euils , which happily at some times thou art stung for within thy selfe , therefore thou settest a good face vpon the matter ( as some that lye a dying , say they feare not death ) when as indeede they feare nothing more : Or put case thou sayest true ( as I said ) when thou affirmest , thy minde is not crazed : the more horror remaineth for thee against the time of thine awaking ; insomuch , that as Dauid said , he should be satisfied with the light of Gods countenance shining vpon him after his rising , thou art like on the other side to be terrified with the goades of thine owne conscience speaking against thee , at the time of thy rowsing , vnlesse the Lord bee the more gracious vnto thee . I conclude therefore , it is a great folly ( most worthy of reproofe ) in thee , to thinke thou hast not an euill conscience , when thy conuersation is vncleane , abounding with noysome euils , as matter of iust accusation against thee .

Vse 2 Secondly , heere is comfort to those that haue good consciences ; their happinesse is vnspeakeable , their condition most peaceable ; for if so be an euill conscience bee alwaies of an accusing qualitie , then their good conscience is alwaies of an excusing property . Excusing property ( I say ) or quality , for I denie not but a good conscience may and doth exercise many a time accusing actions . The heart of Dauid may smite him , for taking away Vriahs life , for defiling Vriahs wife e e 2. Sam. 12.13 . for cutting off the lap of Sauls garment f f 1. Sam. 24.4 . , for numbring his people contrary to Gods commandement g g 2. Sam. 24 , I know Peters conscience did article against him , for denying and forswearing his Lord and Master h h Math. 26.75 . ▪ and there is neuer a Christian but can witnesse with mee , that his owne conscience tels him daily of his daily faylings ; yet I say , his conscience is not an habituall accuser , as to doe nothing else but accuse him , or as though it had nothing else in it selfe , but iust matter of accusation against him : this ( I say ) he is freed from , which an euill man is not . And rather it hath an accusing power : now for a mans conscience to haue an excusing habite and qualitie , what a sweete and comfortable thing is it ? What ? free from the terrours of a tormenting soule ? free from the wounds of spirit , which mortall strength cannot beare ? what man can but admire this ? what heart will not exalt and reioyce to feele this ? Obiect . Oh but I am tormented , I am terrified will ( the poore Christian say , ) * * For indeede of all others , they are most troubled . I cannot be so at peace in my selfe , as I faine would be , my conscience is euer and anone about my eares ? Answ. Very like , if it bee tender , it cannot choose but so it must bee . Peraduenture , thou hast not yet attained vnto that spirit of adoption , to witnesse to thy spirit in that full measure that thou art the childe of God , happily thou art but yet in the way to attaine vnto it . It may be thou woundest thy conscience , by beeing something too ventrous vpon that which thou hast no warrant for , If it be so ; then I doe not much meruaile that thou canst not haue that quiet thou doest desire ; and well will it proue for thee at the last , that thy conscience doth so smite thee . But what of this ? hast thou no cause therefore to reioyce in the goodnesse of thy conscience ? Thy conscience accuseth thee vpon a good ground , doth it ? thou fearest the sinne more then the punishment , thou sorrowest for the offence done , more then for the scourge due , doest thou not ? thou art willing to heare thy conscience speak , and thou sayest ? Conscience doe thine office , by the grace of God I will not checke thee , nor stoppe vp mine eares against thee ; thou art carefull to haue thy conscience pacified by the right meane , euen by the assurance that through Christ his blood , thou art purged from the sinne which thy conscience smiteth thee for , art thou not ? If yea ; then know thou to thy comfort , that though thy conscience ( when there is reason for it ) doth execute some accusing acts against thee , yet habitually it will prooue to bee an excuser of thee . Wherefore doe not thou by this cauill cheate thy selfe of the comfort that belongs vnto thee . If thy conscience be at ods with thee vpon some good ground , giue all diligence to get it appeased with the assurance of Gods loue , and cast not downe thy selfe out of measure , as if thy conscience had nothing else but matter to accuse thee off . And to encrease thy comfort vpon this ground , meditate thou of the benefits of an excusing conscience : as namely , The benefits of an excusing conscience . Quaenam summa boni ? meus quae sibi conscia recti , Auson . first an excusing conscience will answer and out-weigh all the accusations for sinne , and such and such acts of sin as can be brought in to molest the soule , for such a conscience is purified by the blood of Christ , freed from the guilt of sinne , hath to obiect Christs merits against its owne de-merits , the obiecting of which vpon good ground , will answer all the spitefull cauils of the malicious tempter . Secondly , 2. Benefi . an excusing conscience will be a rocke of comfort in the time of distresse , when thou lyest vpon thy sicke bed it will accheere thee , as Ezekiah did , when he said , i i Isa. 38.3 . Lord remember how I haue walked before thee in truth , with a perfect heart , &c. When the world takes her wings and flyes away from thee , when thy earthly friends forsake thee , and dispute against thee , and all humane helpes faile thee , this will be a cordiall and consolation vnto thee . 3. Benefi . And which is last of all , and yet best of all , it will goe with thee to the iudgement seate of Christ , defie the deuill to his face , acquit thee and absolue thee of all the crimes which euer thou wert , either iustly by the accusing acts of it , or vniustly by the spite of Satan and his wicked instruments charged withall . Loe this is the good , the gaine heere ; heereafter , that an excusing conscience doth and will bring thee ; and yet thy good conscience hath this excusing quality . Why art thou then so deiected thou Christian , and why is thy soule so sad within thee ; the Lord comfort thee vpon this ground , the Lord ( with this ) speak peaceably vnto thy soule .